Ambrosius Theodosius Macrobius (4th—5th cent. A.D.) belongs among the late Latin philosophical authors who draw on the traditions of Middle and Late Platonism, partly of Stoicism, and whose ...allegorical exegetic literature forms a fascinating spiritual and thematic bridge between late antiquity and the Middle Ages. Of Macrobius’ two known treatises, one is Saturnalia (Saturnaliorum libri VII), a conversation named for the Roman December festival, while the other is his allegorical commentary onThe Dream of Scipio (Commentarium in Somnium Scipionis). The latter takes as its starting-point the lost Book 6 of Cicero’s De re publica, or, more precisely, the description of the dream (6.9–29), which has been handed down separately and therefore preserved. Young Scipio Aemilianus is visited in his dream by his deceased grandfather, Publius Cornelius Scipio Africanus (236–184 B.C.), who led the Roman army to victory over Hannibal in the Second Punic War. Their dream conversation revolves around eschatological and ethical themes, centring on the soul and her immortality, which may be attained through true cognition as well as through virtuous and moral civil activity. To this, Macrobius adds an allegorical treatise on the structure of the universe, the soul’s descent through the spheres, and her ascent back to the astral celestial sphere, her true eternal home. A comprehensive commentary is provided on the geography of the known world – the continents, the sea, winds – as well as on the structure of the universe, the zodiac belt, and the planetary spheres, including the themes of harmony and music.
Pričujoči zbornik Antika za tretje tisočletje je izšel v zbirki Agora kot njen drugi zvezek in je delno rezultat kolokvija »Antika in tretje tisočletje« v novembru 2001, ki sta ga organizirala ISH ...Fakultete za podiplomski humanistični študij Ljubljana ter Društvo za antične in humanistične študije Slovenije.
Kot se vidi iz 4. poglavja Hermenevtike, spada analiza neizjavljalnih stavkov, kot so želje, zapovedi itd., v retoriko in poetiko. Toda obdelani niso niti v Retoriki niti v Poetiki, kjer je v 20. ...poglavju njihova obravnava izrecno izločena iz pesniške umetnosti in premeščena v veščino uprizarjanja ali predvajanja. Ta članek daje za opisano diskrepanco razlago, ki temelji na Aristotelovi zavrnitvi Protagorove kritike Homerja.
Naši predniki so si v rajnci Avstroogrski pripovedovali šalo, v kateri se prepletata nostalgija po zakarpatski slovanski edinosti in cinični realizem. Na Dunaju se srečata Slovenec in Čeh. Ko ...ugotovita, od kod sta doma, Slovenec veselo vzklikne: »Ja brat, ti brat. Sprechen Sie Deutsch?«
Initiation (muvhsh) was the first stage of the ancient mysteries celebrating Demeter, the earth-goddess, and her daughter Kore, soon identified with Persephone or Persephasa, a pre-Greek deity of the ...underworld. Next came the stage of contemplation (ejpopteiva), at which worshippers were shown a vision of the goddess of Hades. This led them to identify themselves with her, thus reaching the highest form of happiness. The Eleusinian Mysteries were inseparably linked to the Orphic doctrine, which in its turn influenced the thought of Plato. Plato sees love as an object of initiation and as one of the greatest mysteries of human existence. Plato’s dialogues, Phaedrus and Symposium, contain expressions borrowed directly from the vocabulary of the Mysteries. Although neither Socrates in Phaedrus nor Diotima in Symposium make any explicit reference to the mystic ceremonies, it is certain that both allude to them in expounding the mysteries of spiritual life. The latter has to start at the stage of physical love in order to end up in the contemplation of Ideas. The mystery into which Socrates is initiated by Diotima is the following there is a mystic stairway leading from the earth to the sky, from man to God. It is made visible by Love, and its steps are represented by different kinds of beauty. The ascent is a gradual one, with a long stop at each of the stages. In this way Love, disciplined by philosophy and spiritualised by increasing de-personalisation, ends up in the Intellectual, conceiving the latter with an intuitive insight. By this spiritual process, one is purified, led to the road of salvation and enabled to participate in the Divine.
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